Anthropology Study PDF

Bronislaw Malinowski––“Introduction: the Subject, Method...”: Armchair Ethnography is flawed, fieldwork is better proper conditions for ethnographic work: consist in cutting off from the company of white men, and close contact with the natives, The imponderabilia of actual life: a series of phenomen...

Bronislaw Malinowski––“Introduction: the Subject, Method...”: Armchair Ethnography is flawed, fieldwork is better proper conditions for ethnographic work: consist in cutting off from the company of white men, and close contact with the natives, The imponderabilia of actual life: a series of phenomena of great importance which cannot possibly be recorded by questioning or documents, but have to be observed in their full actuality ​ ​Franz Boas—“A Year Among the Eskimo”: Biological determinism: the belief that human behavior is controlled by their genes or by their physiology. Cultural relativism:idea that we should seek to understand another person’s beliefs, behaviors, and rituals from the perspective of their own culture, not our own ​ ​ ​Clifford Geertz––“Deep Play: Notes on a Balinese Cockfight”: deep play = stakes so high no rational person would partake, except for kinship Symbolic Approaches; Does not seek grand fundamental laws of culture. Instead, seeks to understand multiple meanings of culture; Every action or social institution, etc. has more that one meaning and the anthropologist's job is to understand and interpret these meanings; Thick description - interpretive, very emic oriented. ​ ​ ​KATH WESTON - Kath Weston is known for her work on queer kinship and families of choice, particularly in her book Families We Choose(1991). She challenges traditional notions of family by showing how LGBTQ+ individuals create meaningful familial bonds through friendship and shared experiences, rather than biological ties. Weston also critiques biological determinism in kinship, advocating for a more fluid, inclusive understanding of family structures that go beyond blood relations. ​ ​Nancy Scheper-Hughes- Ethnography of Suffering and Violence: In her book Death Without Weeping: The Violence of Everyday Life in Brazil(1992), she explores the emotional and physical suffering of impoverished mothers in Brazil, focusing on how chronic poverty and violence lead to high infant mortality rates. She examines how mothers in such conditions develop a sense of detachment as a survival mechanism, challenging idealized notions of maternal love. ​ Marshall Sahlins - known for his work in economic and historical anthropology, particularly his analysis of reciprocity and gift exchange in non-Western societies, as outlined in Stone Age Economics (1972). He challenged Western notions of economic rationality by showing how many societies prioritize social bonds over profit. In Islands of History (1985), he explored how indigenous cultures shaped their responses to European contact, emphasizing the role of culture in interpreting historical events and critiquing Western assumptions of universal rationality. ​ ​Marcel Mauss––The Gift [excerpt]: reciprocal gift-giving practices creates bonds among groups of people, must reciprocate with equal weight ​ avid Graeber––“On the Phenomenon of Bullshit Jobs”: jobs that are not needed but exist to D keep us all working, capitalism supports the idea that having time on your hands is dangerous ​ hristopher Loperena - anthropological work focuses on the struggles of Afro-Indigenous C communities, particularly the Garifuna in Honduras, against neoliberal development and land dispossession. He examines how state and corporate encroachments threaten their ancestral lands, highlighting the racialized dispossession these communities face within broader histories of colonialism. Through ethnography, Loperena explores their resistance efforts, including legal advocacy and activism, emphasizing the importance of land rights and cultural autonomy in the context of economic pressures and marginalization. ​ herry Ortner––“Is Female as to Male as Nature is to Culture”: women are closer to nature S and men are closer to culture, androcentrism = experience of men is closer to natural/neutral ​ olism - the theory that parts of a whole are in intimate interconnection, such that they H cannot exist independently of the whole, or cannot be understood without reference to the whole, which is thus regarded as greater than the sum of its parts. Holism is often applied to mental states, language, and ecology. ​ ​Ethnocentrism- evaluation of other cultures according to preconceptions originating in the standards and customs of one's own culture. ​ ​Cultural Relativism (Boas): Understanding cultures on their own terms. ​ ​Cultural essentialism - the tendency to oversimplify and categorize cultures by attributing fixed, inherent characteristics to them. This perspective leads to stereotypes and generalizations, portraying cultures as static and ignoring their dynamic nature. It often overlooks individual differences, hybrid identities, and the complexities of cultural practices. Cultural essentialism can distort understanding and representation in anthropology by promoting simplistic views that fail to reflect the diversity and richness of lived experiences within cultural groups. ​ thnography - the scientific description of the customs of individual peoples and cultures. E ​ ​Field work- The practice of 'fieldwork' can be done in a variety of different settings such as an urban or virtual environment, a small tribal community, a museum, library, cultural institution, business, or a primate conservation area ​ ​Participant Observation - an investigator (participant observer) studies the life of a group by sharing in its activities. Origin of participant observation Expand. ​Armchair Anthropology - Studying cultures using reports, not direct observation. ​ ​Boasian anthropology - refers to the school of thought established by Franz Boas, the father of American anthropology, which emphasized key principles such as cultural relativism, the idea that cultures should be understood on their own terms, and historical particularism, which posits that each culture is shaped by its unique historical context. Boas promoted a holistic view of anthropology through a four-field approach that includes cultural, physical, archaeological, and linguistic anthropology. He also championed rigorous fieldwork and participant observation as essential methods for gathering data, laying the groundwork for modern ethnographic research. Overall, Boasian anthropology has profoundly shaped the discipline and how anthropologists study human diversity. ​ ​Studying Up" (Nader): Researching powerful, often overlooked groups in society. ​ ​Consubstantiality - the idea of sharing a common substance or essence among individuals in a community, which fosters bonds of kinship and identity. It emphasizes the importance of shared elements—such as blood, language, or culture—that create unity. Consubstantiality is often expressed through rituals and symbols, reinforcing connections within kinship systems and cultural identities, and highlighting the relational aspects of belonging and interconnectedness in social life. ​ ​Gift Economy - a system where goods and services are exchanged without formal agreements for immediate compensation, distinguishing it from market economies. Key features of gift economies include reciprocity, where gifts create social bonds and obligations, often manifesting as generalized, balanced, or negative reciprocity. In this context, giving strengthens community ties and trust, with gifts carrying cultural significance beyond their material value. Furthermore, the practices within gift economies are shaped by community norms around generosity and obligation, as exemplified in potlatch ceremonies among Indigenous peoples and sharing practices in small-scale societies. Overall, gift economies highlight the interplay of social relationships and cultural values in economic exchanges. ​ ​Reciprocity - a fundamental concept in socio-cultural anthropology that refers to the exchange of goods, services, or favors between individuals or groups, where giving is typically balanced by a return gesture. It manifests in several forms, including generalized reciprocity, where individuals give without expecting a specific return, often seen among family members, with the understanding that support will eventually be reciprocated. In contrast, balanced reciprocity involves a direct exchange where the value of what is given is expected to be returned within a specific time frame, commonly observed in friendships and more formal relationships. Lastly, negative reciprocity refers to exchanges where one party seeks to maximize their gain while minimizing their costs, often at the expense of the other, such as in bargaining or exploitative practices. Overall, reciprocity is essential for building and maintaining social relationships, reinforcing community bonds, and establishing trust, illustrating how economic exchanges are deeply intertwined with social and cultural practices. ​ ​Racial formation - concept developed by Michael Omi and Howard Winant that describes the sociohistorical process through which racial categories are created, transformed, and destroyed. It emphasizes that race is a social construct shaped by historical, political, and economic contexts, rather than a biological determinant. The concept highlights the interplay between social structures and individual agency, illustrating how race can justify inequalities and how racial identities can evolve over time. Overall, racial formation provides a framework for understanding the complexities of race as a social and political construct. ​ ​Colorblind ideology - the belief that racial differences should not be acknowledged, promoting the idea that individuals should treat everyone equally regardless of race. While it aims to combat racism by advocating for judging people based on character rather than racial background, critics argue it dismisses systemic racism and the lived experiences of marginalized groups. This ideology can influence public policy and social discourse, leading to a lack of acknowledgment of racial injustices and creating a false sense of progress regarding racism. Overall, colorblind ideology can obscure the realities of racial inequality and hinder efforts to achieve true equality and justice. ​ ​Four subFields of anthropology - archaeology, bioanthropology, linguistic anthropology, and social-cultural anthropology ​ ​Anthropology as cultural critique-the book pushes for anthropology to evolve into a more critical and self-reflective discipline, capable of contributing to broader debates about culture, power, and knowledge in contemporary society. ​ ​Culture as a text to be read and interpreted(Geertz) - By viewing culture as a text, anthropologists are able to delve into the symbolic dimensions of social life, interpreting how people in a given society create and communicate meaning through their practices, stories, and everyday interactions. This approach is a reaction against more reductionist or materialist views of culture that focus solely on economic or biological factors. ​ ​Anthropology limitations - potential researcher bias, difficulty in generalizing findings to wider populations, time-consuming data collection, and ethical concerns regarding access and privacy within the community being studied ​Multiple ways of establishing kinship relations- blood ties (consanguinity), marriage (affinity), adoption, or through social connections considered equivalent to family, often referred to as "fictive kinship" - essentially creating family bonds not based on blood or marriage, like godparents or close community members; each of these methods can create different types of kinship relationships within a society depending on cultural norms and practices. ​ ​Studying how hunter-gatherers satisfy their needs and wants provides valuable insights for anthropology, highlighting several key aspects. Their sustainable resource management emphasizes ecological knowledge and the balance between consumption and conservation, informing modern sustainability discussions. The egalitarian social structures in these societies showcase cooperation and communal well-being, offering alternative governance models. Additionally, their nomadic lifestyle illustrates the importance of adaptability to changing environments. The diverse strategies employed by different groups underscore the significance of cultural context in shaping human behavior, while their practices emphasize a holistic view of well-being that links material needs with social and spiritual dimensions. Overall, these insights enhance our understanding of human adaptability, social organization, and the relationship between culture and environment.